The phrase that is typically translated in English as “slow to anger” is rendered in Bawm with the idiom “be of a long mind” (source: David Clark) and in Akan as “his chest is slow to grow weed” (see anger) (source: Gladys Nyarko Ansah in Kövecses / Benczes / Szelid 2024, p. 21ff.).
covetousness, greed
The Greek that is translated in English as “greed” or “covetousness” is translated in Zande as “having a big heart for everything” (source: Jan Sterk) and in Akan as pɛpɛe or “close-fisted” (source: J.E.T. Kuwornu- Adjaottor).
In Tzeltal it is “small-hearted,” in Yucateco “desiring what other have,” and in Shipibo-Conibo “going crazy for things.” (Source: Nida, p. 133f.)
See also covet and extortioner / swindler.
delight of my heart
The Hebrew that is translated as “delight of my heart” or similar in English is translated in Akan as akomatɔyam, lit. “heart falling in stomach.” (Source: Kofi Agyekum in International Journal of Language and Communication 2015, p. 35ff. ).
terror
The Hebrew that is translated as “terror” or similar in English is translated in Akan as akomatudeɛ, lit. “heart flying thing.” (Source: Kofi Agyekum in International Journal of Language and Culture 2015, p. 87ff. ).
anger
The Hebrew, Latin and Greek that is translated as “anger” or similar in English in this verse is translated with a variety of solutions (Bratcher / Nida says: “Since anger has so many manifestations and seems to affect so many aspects of personality, it is not strange that expressions used to describe this emotional response are so varied).”
- Chicahuaxtla Triqui: “be warm inside”
- Mende: “have a cut heart”
- Mískito: “have a split heart”
- Tzotzil: “have a hot heart”
- Mossi: “a swollen heart”
- Western Kanjobal: “fire of the viscera”
- San Blas Kuna: “pain in the heart”
- Chimborazo Highland Quichua: “not with good eye”
- Citak: two different terms, one meaning “angry” and one meaning “offended,” both are actually descriptions of facial expressions. The former can be represented by an angry stretching of the eyes or by an angry frown. The latter is similarly expressed by an offended type of frown with one’s head lowered. (Source: Graham Ogden)
In Akan, a number of metaphors are used, most importantly abufuo, lit. “weedy chest” (the chest is seen as a container that contains the heart but can also metaphorically be filled with other fluids etc.), but also abufuhyeε lit. “hot/burning weedy chest” and anibereε, lit. “reddened eyes.” (Source: Gladys Nyarko Ansah in Kövecses / Benczes / Szelid 2024, p. 21ff.)
See also God’s anger and angry.
patience, patient
The Hebrew and Greek terms that are translated as “patient” or “patience” are translated in a variety of ways.
Eugene Nida (1952, p. 130) gives some examples:
“Peace is the quality of the soul; patience is the behavior of the soul. The Aymara of Bolivia have described patience well by the phrase ‘a waiting heart.’
“The Ngäbere of Panama describe patience in more vivid terms. They say that it is ‘chasing down your temper.’ The impatient person lets his temper run away with him. Patience requires one to “chase down his temper” and get it under control [see also Mairasi down below].
“The Yucateco describe patience as ‘strength not to fall.’ This seems to include almost more than patience, but it is important to note that this Yucateco translation recognizes that impatience means ‘falling.’ For some of us, who tend to take a certain secret pride in our impatience—describing it as energetic drive—it might be well to recognize that impatience is failure, while patience is strength.
“The San Blas Kuna in Panama use a rather strange phrase to depict patience. They say ‘not caring what happens.’ But this is not meant as condoning foolhardy indifference to life and danger. It reflects a kind of reckless confidence in God, a confidence not bred of desperation but of utter reliance. The patient person is not concerned about what happens; he is willing to wait in confidence.”
In Mairasi, the phrase that is employed is “stop (our) anger” (source: Enggavoter 2004) and in Suki “slow careful thinking way” is used (source L. and E. Twyman in The Bible Translator 1953, p. 91ff. )
In Kwang an expression is used that directly translates as “carry one’s head” (source: Mark Vanderkooi right here ), and in Q’anjob’al it is translated with the phrase “large stomach” (source: Newberry and Kittie Cox in The Bible Translator 1950, p. 91ff. ).
In Akan, it is typically translated as abodwokyɛre, lit. “chest cool longer.” (Source: Kofi Agyekum in International Journal of Language and Communication 2015, p. 35ff. )
See also Seat of the Mind / Seat of Emotions.
complete verse (Ruth 1:1 - 1:3)
Following are a number of back-translations of Ruth 1:1-1:3:
- Noongar: “Long ago, when the Law Men were bosses, all the people were hungry. One man from Bethlehem in Judah, he went to Moab with his wife and his two sons. He was called Elimelech, his wife was called Naomi. Their two sons were called Mahlon and Chilion. They were from the tribe of Ephratha, from Bethlehem in Judah. They went to the land of Moab and stopped there.” (Source: Bardip Ruth-Ang 2020)
- Eastern Bru: “At that period of time there were people who judged cases, they were in charge in the country of Judah. There came a time when there was great hunger, there were no crops at all. At the time there was a person from the town of Bethlehem who went to live in the country of Moab. And his wife and children went with him. He had two sons. The name of that person was Elimelech from the clan of Ephrath, and the name of his wife was Naomi. The name of his two sons were Mahlon and Chilion. All of these people left Bethlehem in the country of Judah. So they went to the country of Moab and lived in that country. In that place, Elimelech, the husband of Naomi, died. But Naomi and her two sons were still living.” (Source: Bru Back Translation)
- Hiligaynon: “During the time when kings were not yet the-(ones-who) were-ruling in Israel, a famine came to this place. So Elimelec who comes-from-Betlehem which is in-the-jurisdiction of Juda went to Moab together-with his wife and two male children/(sons), in-order to stay there for-a-while. The name of his wife was Noemi and their two children were Mahlon and Kilion. They were the descendants of Efrata who are-from-Betlehem. Now, when they were- now -living in Moab, Elimelec died, therefore only Noemi was left and her two children.” (Source: Hiligaynon Back Translation)
- English: “During the time before kings ruled Israel, there was a famine/the people there had nothing to eat. There was a man who lived there whose name was Elimelech. His wife’s name was Naomi, and his sons’ names were Mahlon and Chilion. They were all from Bethlehem town, from the Ephrath clan in Judah region. Because of the famine, they left Bethlehem and went east to live for a while in Moab region. While they were there, Elimelech died, and Naomi had only her two sons with her.” (Source: Translation for Translators)
- Twi: “In the days that judges judged, famine came upon the land. And a man from Bethlehem in Judah went to Moab to settle there as a foreigner, he went with his wife and two sons.”
- Akan: “In the days of the Leaders, famine came upon the land of Judah. And a man from Bethlehem in Judah went to Moab to settle there as a foreigner, he went with his wife and two sons.”
- Fanti: “And it came to pass that in the days that judges judged, famine came upon the land. And a man from Bethlehem in Judah went to Moab to settle there, he went with his wife and two sons.” (Source for this and two above: Isaac Boaheng in The Bible Translator 2021, p. 313ff.)
tetragrammaton, YHWH
The translation of the tetragrammaton (YHWH or יהוה) is easily the most often discussed issue in Bible translation. This is exemplified by the fact that there is virtually no translation of the Bible — regardless of language — where the position of the respective translator or translation team on how to translate the name of God into the respective language is not clearly stated in the preface or introduction.
Click or tap here to read about the different ways the tetragrammaton is and has been translated
The literature on this topic is overwhelming, both as far as the meaning of YHWH and the translation of it by itself and in combination with other terms (including Elohim and Adonai). There is no reason or room to rehash those discussions. Aside from various insightful translations of YHWH into various languages (see below), what’s of interest in the context of this tool are official and semi-official statements regarding the translation by Bible translation agencies and churches. These include the 1992 statement by United Bible Societies’ “Names of God” Study Group (see The Bible Translator 1992, p. 403-407 ) or the “Letter to the Bishops’ Conference on ‘The Name of God'” by the Congregatio de Cultu Divino et Discriplina Sacramentorum of 2008 (see here et al.).
In summary, the UBS study group gives six different options on how to translate YHWH: 1) transliterate (some form of “Yahweh” or “Jehovah” if this is an already established term); 2) translate (along the lines of kurios — κύριος in the Septuagint); 3) translate the meaning of YHWH; 4) use a culture-specific name; 5) translate Elohim and YHWH in the same way; or 6) use a combination of any of these options.
The official Catholic directive states that for liturgical purposes YHWH is to be translated as an equivalent of Kurios (“Lord”) unless when appearing in combination with Elohim (“God”) or Adonai (“lord”), in which case it’s to be translated with “God.”
In the following collection of examples, any of the above-mentioned strategies are used.
Use of Typographical Means to Offset the Name of God
A large number of Bible translations in many Western European languages have used a similar strategy to translate YHWH as an equivalent of Kurios or Adonai (“lord” in Greek in Hebrew) but have used either small caps or all caps to denote these occurrences as an equivalent to a proper name. Here are some examples:
- English: Lord
- Danish: Herren (In recent editions: Herren and Gud (“God”))
- Swedish: Herren (traditionally: YHWH — Herren and Elohim — Herren)
- French: SEIGNEUR (in the Traduction œcuménique de la Bible)
- German: Herr or Herr (see also the translation by Buber/Rosenzweig below)
- Dutch: HERE
- Portuguese: Senhor
- Welsh: ARGLWYDD
- Spanish: Señor
None of the European languages have found a “cultural-linguistic equivalent” with the possible exception of Eternal or l’Éternel (see below).
The rendering of the translation of YHWH in bold (and uppercase) characters is for instance used in Guhu-Samane: QOBEROBA (a term of address for a respected person and also connotes “forever”) (for “forever”, see below under Translations of the Name of God) and the upper-casing in Bible translations in several other languages in Papua New Guinea:
- Bola: BAKOVI DAGI (“BIG MAN”)
- Sinaugoro: VEREGAUKA (“BIG ONE”)
- Kamano: RA ANUMAZA (“BIG STRONG”)
- Dedua: KEBU (“LORD”)
- Nukna: TÁWI (“BIG ONE”)
- Gizrra: LOD (“LORD”)
- Ubir: BADA (“BIG MAN/CHIEF”)
- Mailu: GUBINA (“MASTER”) (Source: Phil King in The Bible Translator 2014, p. 194ff. )
In Cebuano (Ang Pulong sa Dios edition, 2010) and Hiligaynon (all versions), Ginoo, a typographical variant of Ginoo (“Lord”) is used. Bible translation consultant Kermit Titrud (SIL): “‘Yahweh’ is too close to Yahwa, their word for ‘Satan.’ We were afraid that in the pulpits readers might misread ‘Yahweh’ and say ‘Yahwa.’ So we went with the tradition found in most English translations. Ginoo for ‘Yahweh’ and Ginoo for ‘adonai.'”
In languages where capitalization is not a typographical option, other options are available and used, such as in Japanese, where the generic term shu 主 for “Lord” is bolded in some translations to offset its meaning (Source: Omanson, p. 17).
In Pattani Malay, the word for “Lord” is underlined: ربي. (Source: Andy Warren-Rothlin)
A graphical way of representation beyond typography was used by André Chouraqui in his French La Bible hebraique et le Nouveau Testament (publ. 1974-1977) for which he superimposed adonai and Elohim over (the French rendition) of the tetragrammaton:
(Source: Andy Warren-Rothlin in Noss / Houser, p. 618ff.; see also tempt God / put God to the test)
Translations of the Name of God
A translation of YHWH with a rendering of the meaning of “Eternal” was done in English by James Moffatt (between 1926 and 1935) with Eternal, The Voice translation with Eternal One (2012), in French versions as L’ÉTERNEL by J. F. Ostervald in 1904 or l’Éternel by L. Segond (1910-1938, not in more recent revisions) and Zadoc Kahn (1964) (for the French translation, see also LORD of hosts), or in Obolo as Okumugwem: “The Ever-Living” (source: Enene Enene). In francophone Africa, translations of l’Éternel are widely used, due to the wide use of Segond’s early editions (see above). Examples include Nancere (Nandjéré) with Kumuekerteri, Ngambay (Ngambaï) with Njesigənea̰, Sar with Kɔ́ɔ̄ɓē, Mbay (Mbaï) with Bïraþe, Kim with Bage ɗiŋnedin, or Lélé uses Gojɛnɛkirɛkindiy (verbatim: “who remains for his eyes”). (Source: Andy Warren-Rothlin)
Similarly and at the same time expanding its meaning, the Nzima translation of 1998 translated YHWH as Ɛdεnkεma, the “Eternal All-Powerful Creator and Sustainer” (Source: David Ekem in The Bible Translator 2005, p. 72ff. ).
“Creator” is also used in Kazakh (Zharatkhan [Жаратқан]), Karakalpak (Zharatkhan [Жаратқан], sometimes in combination with Iyeg [Ийег] — “Master”), and Kirghiz (Zharatkhan [Жаратқан], likewise in combination with “Master” or Ege [Эге]). (Source: David Gray).
Nepali, Bengali, and Hindi are all derived from Sanskrit and have (eventually) all found similar translations of YHWH. In Bengali “God” is translated as Ishwar (ঈশ্বর) (widely used in Hindu scriptures, where it’s used as a title, usually associated with “Siva”) and YHWH as Shodaphrobhu (সদাপ্রভু) — “Eternal Lord”; in Nepali YHWH is translated as Paramaprabhu (परमप्रभु)– “Supreme Lord”; and Hindi translates YHWH as Phrabu (प्रभु) — “Lord.” In earlier translations all three languages used transliterations of Jehovah or Yahweh. (Source: B. Rai in The Bible Translator 1992, p. 443ff. and Barrick, p. 124).
- The influential German Jewish translation of Martin Buber and Franz Rosenzweig (between 1925 and 1961) translates YHWH in Exodus 3:15 with “Ich bin da” (“I exist” or “I am”) and in all other instances with pronouns in small caps (Er, Ihm, Ihn, Ich — “he,” “him,” “his,” “I”).
- The Jewish orthodox English ArtScroll Tanakh translation (publ. 2011) uses Hashem or “The Name”
- In the Bavarian translation by Sturmibund (publ. 1998), it is translated as Trechtein or “Sovereign, Lord.” “Trechtein” is related to the obsolete English “drighten.” (Source: Zetzsche)
- In Ge’ez, Tigrinya, and Amharic it is translated with Igziabeher (እግዚአብሔር) or “Ruler/Lord of the Nations/Peoples.” In Ge’ez Igziabeher is used for “God” as well, whereas in Tigrinya and Amharic it is often, but not always used for “God.” In a recent revision by Biblica (see here ), an attempt was made to use Igziabeher exclusively for occurrences of the tetragrammaton in the Hebrew Bible, but after strong responses by the Christian community, a compromise was found by using Igziabeher in the first chapter of Genesis and changing it according to the Hebrew text elsewhere. (Source: Zetseat Fekadu)
- Akan uses “Forever-Owner” (Source: Jacob Loewen, The Bible Translator 1985, p. 401ff. ).
- Warlpiri uses Kaatu Jukurrarnu (Kaatu is a transcription of “God” and Jukurrarnu means “timelessness” and shares a root with jukurrpa — dreamings) (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff. ).
- The translation of YHWH into Weri with Aniak Tupup or “man of the holy house” intends “to maintain the Jewish practice of not uttering God’s name [with] the use of another vernacular phrase that signals that a ‘taboo’ name is being referred [which] could give a cue that would be recognizable in written or oral communication” (Source: P. King, The Bible Translator 2014, p. 195ff. ).
- Aruamu translates it as Ikiavɨra Itir God or “Ever Present God” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
- Idakho-Isukha-Tiriki: Nyasaye Wuvunyali Muno or “God powerful great” (source: Andy Warren-Rothlin)
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Ruund uses Chinawej, a term that is otherwise used as a response of approval. Anna Lerbak (in The Bible Translator 1954, p. 84ff. ) tells the genesis of this term (click or tap to see an explanation):
“The name ‘Jehovah’ had been used in some contexts, but I had the feeling that it did not mean much to the people, and when I asked the pastors they all said it didn’t, and worse, it very often confused people, especially in the villages. During the conversation it was suggested that the name Chinawej be used in the place of ‘Jehovah’, and this met with immediate approval. A few days later I was working on a Psalm in which ‘Jehovah’ was used frequently, so I wrote Chinawej in its place and then read the Psalm to them. The response was about like this: “That is it, now people will understand, that is how Chinawej is. The Jews call God ‘Jehovah’, we call Him Chinawej, it is the same God. but we know Him as Chinawej as the Jews know Him as ‘Jehovah’ “. They often call God Chinawej in prayer, it seems to indicate warmth and intimacy.
The same word is used in two other ways. It is the name of a snake which never attacks human beings. And it is used as a response of approval. When told of something they are pleased to hear, something they find good, just, helpful, generous, they often respond by saying, Chinawej. When they call God Chinawej, it indicates that they think of Him as One Who is good and just and generous towards them. When it was suggested at the committee that we use Chinawej in place of ‘Jehovah’ it was accepted immediately and unanimously.
- Ebira has Eneyimavara. Eneyimavara was created by merging a praise phrase that was only used for the traditional deity Ohomorihi (see here), that had become the word for the Christian God: ene e yi ma vara or “the one that never changes.” “The translators came to the agreement that this praise name that describes the unchangeableness of God is very close in meaning to the probable meaning of YHWH.” (Source: David O Moomo in Scriptura 88 (2005), p. 151ff. )
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The Uzbek Bible uses the term Ega (Эга) — “master, owner” in various forms (including Egam / Эгам for “my Owner” or Egamiz / Эгамиз for “our Owner.” (Click or tap to see an explanation):
Jim Zvara (2019, p. 6) explains: “The Uzbek term ega means owner or master (‘master,’ in the historical context of an owner-slave relationship). By extension, it is natural for an Uzbek to speak to or refer to God as Egam (‘my owner’/’master’). In the Uzbek context to be God’s slave is a positive way of understanding one’s relation to him. It suggests that one is in a dependent and obedient relationship to God. The team felt that this relational connection and what it implies fits well with the concept of YHWH as the God who is in a covenant relationship with his people. In the Uzbek context, the choice of Ega was deemed to be the best balance of natural language with meaningful translation.”
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The Seediq Bible translation team chose Utux Tmninun (“the weaving god”) for their translation of YHWH. (Click or tap to see a retelling of the process of how that decision was reached):
“(…) The Seediq team requested that we spend time with them on key terms. They had compiled a list of key terms that they wanted input on, and we went through the list item by item. The most important item was how to deal with the divine name. They had tentatively translated it as Yehoba, transliterated from Jehovah, but they were also aware that this transliteration may not be accurate, and they were keen to explore other options.
“We explored various alternatives. Were they interested in following the ancient Jewish practice of substituting ‘Lord’ for the divine name? Would capitalising the letters help? Would they be bold enough to use ‘Yahweh,’ following the opinion of most Old Testament scholars who regard this as the correct pronunciation? Was it feasible to adopt a mixed approach in dealing with the divine name (…)? Each option had its advantages as well as disadvantages.
“In the midst of the discussion, a participant said, ‘Our ancestors, as well as we today, always call God by the term Utux Tmninun. I suggest we use this term.’ The term Utux Tmninun in the Seediq culture means ‘the weaving God.’ In their culture, God is the weaver, the one who weaves life together. All the participants were excited about this proposal. They tried this term with all the composite terms that involve the divine name, and it seemed to work well, so they decided tentatively to adopt this term. After the workshop, the participants went back to their villages and sought feedback from the wider community, and eventually they confirmed the use of the term Utux Tmninun as the rendering of the divine name.
Translating the divine name as Utux Tmninun, the weaving God, is a creative solution. This term is viewed very positively in the Seediq community. It also correlates well with the concept of God as the creator (Gen. 1-2) and as the weaver who formed our inward parts and knit us together in our mothers’ wombs (Ps. 139:13). It also has the advantage of portraying God beyond the traditional masculine form.
“Some may argue that since names are usually transliterated, we should do the same with YHWH, most likely pronounced ‘Yahweh.’ Unfortunately, due to the influence of Chinese Union Version for almost one hundred years now, Chinese Christians only know God as Yehehua. Attempts to change the term Yehehua to Yahweh have not been successful. This is a reality that the Seediq Christians have to live with.
“Others may argue on theological grounds that YHWH is not only the creator, but also the God of the covenant, hence any attempt to substitute another term for YHWH will not do justice to the Hebrew text. In the case of the Seediq translation, there are significant similarities between Utux Tmninun and YHWH, though the terms are not identical. This is a reality translators often have to struggle with. Exact correspondence is hard to come by. Often it is a matter of approximation, give and take. Besides theological considerations, one has to deal with the constraints of past traditions (‘Jehovah,’ in this instance), the biblical cultures and one’s own culture, and audience acceptance. Hopefully, by using Utux Tmninun for YHWH, the Seediq term will be transformed and take on the aspect of the covenant God as well.” (Source: Yu Suee Yan, The Bible Translator 2015, p. 316ff. )
- In Tok Pisin it is translated as Bikpela: “the Big One” or “the Great One.” (See: Norm Mundhenk in The Bible Translator 1985, p. 442ff. See also under LORD God / Lord God)
- In Elhomwe it is translated as Apwiya, which also means “uncle” or “master” (source: project-specific translation notes in Paratext)
- Amele uses Tibud, the term for an important nature god, e.g., Amel tibud “lightning god,” Mim tibud “earthquake god.” (Source: John Roberts)
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For a major new translation into Chichewa, we have a detailed retelling of why the term Chauta (“Great-One-of-the-Bow”) was chosen for YHWH (Click or tap to see the detailed story):
“The name Chauta, literally ‘Great-One-of-the-Bow’, i.e. [is] either the rainbow (descriptively termed uta-wa-Leza ‘the-bow-of-God’) or, less likely, the hunter’s bow. And yet Chauta was also distinct from Mulungu [“God”] in that it has reference to the specific tribal deity of the Chewa people — the God who ‘owns’ yet also ‘belongs to’ them — and hence it carries additional positive emotive overtones. Although research indicated that in an ancient traditional setting, Chauta too was probably associated with the indigenous ancestral rain cult, in the Christian era it has been progressively generalized to encompass virtually all religious contexts in which God may be either appealed to, proclaimed, or praised. After prolonged deliberation, therefore, the translation committee determined Chauta to be the closest functional equivalent to YHWH of the Hebrew Scriptures. The choice of this name is not without its difficulties, however, and these were carefully considered by the Chewa committee. For example, the use of a more specific local term, as opposed to the generic Mulungu, carries a greater likelihood of bringing along with it certain senses, connotations, and situations that were (and no doubt still are) associated with the indigenous, pre-Christian system of worship. If these happened to remain strong in any contemporary sacred setting, then of course the dangers connected with conceptual syncretism might well arise. In the case of Chauta, however, it appeared that the process of positive Christian contextualization had already reached an advanced stage, that is, judging from the widespread use of this name in all aspects of religious life and practice. A more scholarly argument against Chauta takes the position that there is too great a female component associated with this term because it was traditionally applied (by figurative metonymy) to refer also to the ritual ‘wife of God’, i.e. the chief officiant at a traditional rain shrine and worship sanctuary. However, this usage seems to be quite remote, and most people questioned do not even recognize the connection anymore. Besides, in a matrilineal society such as the Chewa, it does not seem inappropriate to have this aspect of meaning lying in the background, particularly since it is not completely foreign to the notion of God in the Bible (cf. Ps. 36:7; 73:15; Isa. 49:14-15; Mt. 23:37). In terms of ‘connotative fit’ or emotive identification and appeal, there can be little doubt that the name Chauta is by far the closest natural equivalent to YHWH in the contemporary Chewa cultural and religious environment. This aspect of meaning was probably also utmost from the ancient Jewish perspective as well; in other words, “for them the associated meaning of this special name [YHWH], in terms of their history and culture, far outweighed any meaning it may have suggested because of its form or derivation”. To be sure, this ‘new’ divine name — that is, new as far as the Scriptures are concerned — may take some getting used to, especially in the formal setting of public worship. But this is not a foreign god whom we are talking about; rather, he is certainly by now regarded as the national deity of the Chewa nation. Chauta is the great God who for one reason or another ‘did not make himself known to them by his holy name, the LORD’ (Exod. 6:3), that is, in the prior translations of his Word into Chewa. He is, however, and always has been “a God who saves … the LORD (Chauta), our Lord, who rescues us from death” (Ps. 68:20, Good News Bible)!” (Source: Wendland 1998, 120f.; see also The Bible Translator 1992, 430ff. )
Transliteration of YHWH
A 12th century reading of the Masoretic vowel points around יהוה (יְהֹוָה) was interpreted to be pronounced as Yehowah from which Iehouah and Jehovah were derived. This was reflected in the English versions of Tyndale (publ. 1530) and the Geneva Bible (significantly based on Tyndale and publ. in 1560) and again the King James Version (Authorized Version) (publ. 1611) which all used Iehouah or Jehovah in 7 different verses in the Old Testament. The translators and editors of the American Standard Version (publ. 1901), a review of the King James Version used Jehovah for all appearances of the tetragrammaton something that the Spanish Reina-Valera (publ. 1602) had already done as well.
In English versions, Yahweh as a transliteration of the tetragrammaton is used by the Catholic Jerusalem Bible (publ. 1966), the Protestant Holman Christian Standard Bible (publ. 2004) and the Legacy Standard Bible (publ. 2021). The Catholic translation by Knox (publ. 1949) occasionally uses Javé, “to make it a Latin name, to match all the other names in the Old Testament.” (Source Knox 1949, p. 80)
Mandinka for instance uses Yawe for YHWH. “The use of Yawe for YHWH is good and may be a trendsetter in this part of Africa.” (Source: Rob Koops)
In a group of related languages in another part of Africa an interesting development from a transliteration to a indigenous translation can be shown: In the Nandi Bible (1938) Jehovah was used as a translation for YHWH. Kamuktaindet (“The Powerful One”) was used as a translation for Elohim (“God”). This was taken over by a translation into the macrolanguage Kalenjin (1969) (intended to include the closely related Keiyo, Kipsigis, Markweeta, Nandi, Okiek, Sabaot, Terik, and Tugen). Sabaot, Markweeta, Tugen and Okiek later wanted there own translations. Both Sabaot and Markweeta use the indigenous word for “Creator” (Yēyiin in Sabaot and Iriin in Markweeta) to translate Elohim and YHWH of the Old Testament and Theos of the New Testament. The Kalenjin Bible has recently been revised to cater to Keiyo, Kipsigis, Nandi and Terik, and this revision has completely dropped Jehovah in favour of Kamuktaindet. (Source: Iver Larsen)
Early translations into Gilbertese faced a problem when transliterating “Jehovah” (a form of “Jehovah” was first used in Spanish Bible translations in 1569 and 1602): “There are only thirteen letters in the Kiribati alphabet: A, E, I, O, U, M, N, NG, B, K, R, T (pronounced [s] when followed by ‘i’), W For instance, ‘Jehovah’ is rendered Iehova, but Kiribati speakers can only pronounce it as ‘Iowa,’ since the phonemes [h] and [v] do not exist in Kiribati.” (source: Joseph Hong, The Bible Translator 1994, p. 329ff. .)
Other transliterations include Yoba (Kovai), Iaue (Mussau-Emira), Jawe (Waskia), Iave (Maiadomu), Iawe (Waboda) (source: P. King, The Bible Translator 2014, p. 194ff. ), Yawi (Western Tawbuid, Eastern Tawbuid), or Yihowah (Kapingamarangi).
In a recent edition of a Thai translation (Thai Standard Version, publ. 2011) a combination of translation and transliteration is used: phra’ ya(h)we (h) (พระยาห์เวห์) (“Divine Yawe”). (Source: Stephen Pattemore)
In Nyarafolo Senoufo the transliteration is Yewe which also means “the being one” or “he that is.” David DeGraaf (in: Notes on Translation 3/1999, p. 34ff.) explains: “Since it is widely recognized that the vowels of the name are uncertain, another possible transliteration is Yewe. This proposal is in accord with the Nyarafolo rules of vowel harmony and is thus open to being understood as a normal nominalization in the language. Second, Yewe is exactly the word that would be formed by nominalizing the verb ‘to be’ in the class that includes sentient beings. Thus, Yewe can be understood as ‘the being one’ or ‘he that is’. This solution accords well with YHWH’s self-revelation to Moses in Exodus 3:14, ‘I am who I am.'”
In the Chinese (Protestant) tradition the transliteration of “Jehovah” is historically deeply rooted, even though there are also some historical burdens (Click or tap to see more details):
“YHWH” is rendered in the Chinese Union Version—the most widely used Bible translation in China—as well as most other Chinese Bible translations as yehehua 耶和華. According to Chinese naming conventions, yehehua could be interpreted as Ye Hehua, in which Ye would be the family name and Hehua — “harmonic and radiant” — the given name. In the same manner, Ye would be the family name of Jesus (transliterated as yesu 耶穌) and Su would be the given name. Because in China the children inherit the family name from the father, the sonship of Jesus to God the Father, yehehua, would be illustrated through this. Though this line of argumentation sounds theologically unsound, it is indeed used effectively in the Chinese church.” (see Wright 1953, p. 298, see also Jesus).
“Ye 耶, an interrogative particle in classical Chinese, is part of the same phonetic series as ye 爺, which gives it a certain exchangeability. Ye 爺 carries the meaning “father” or is used as an honorable form of address. The choice of the first Bible translators to use the transliteration yehehua 爺火華 for Jehovah had a remarkable and sobering influence on the history of the 19th century in China by possibly helping to shape the fatal Taiping ideology, a rebellion that ended up costing an estimated 20 million lives.
“The founder of the Taiping rebellion, Hong Xiuquan, was given a tract (…) [that he used to] interpret a nervous breakdown he had had in 1837 as his “call” to be the “Messiah.” This “vision” that Hong experienced is likely to have had a direct correlation with the name of “God” in that tract. Shen yehuohua 神爺火華 (directly translated: ‘God (or: spirit); old man (or: father); fire; bright)” was the term that was used in that tract for ‘God Jehovah,’ but this was not indicated as a (in its second part) transliteration of a proper name. In his vision, Hong saw ‘a man venerable in years (corresponding with ye), with golden (corresponding with huo and hua) beard and dressed in a black robe,’ an image likely to have been inspired by a direct translation from that name for ‘God,’ especially as it appeared at the beginning of the tract. That this term was considered to be a term of some relevance to the Taiping ideology is demonstrated by the fact that both yehuohua 爺火華 as the personal name of God and ye 爺 as “God the Father” later appeared in Taiping writings.” (Source: Zetzsche in Malek 2002, p. 141ff.)
In American Sign Language it is translated with a sign that combines the letter Y and a sign that points up and is similar to the sign for “God.” (Source: Ruth Anna Spooner, Ron Lawer)
“YHWH” in American Sign Language, source: Deaf Harbor
In British Sign Language is is translated with a sign that combines the signs for “God” and “name” and the finger-spelling of Y-H-W-H. (Source: Anna Smith)
“YHWH” in British Sign Language (source: Christian BSL, used with permission)
For further reading on the translation of YHWH, see Rosin 1956, p. 89-125 and Andy Warren-Rothlin in Noss / Houser, p. 618ff.
See also Lord, God, and Exod. 3:14-15.